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Deuteronomy (do͞otərŏnˈəmē), book of the Bible, literally meaning “second law,” last of the five books (the Pentateuch or Torah) ascribed by tradition to Moses. Deuteronomy purports to be the final words of Moses to the people of Israel on the eve of their crossing the Jordan to take possession of Canaan. Moses rehearses the law received at Sinai 40 years previously, reapplying it to the new generation who accept its claim on them at a ceremony of ratification recorded in the Book of Joshua. The history of Israel found in Joshua and Second Kings is written from the Deuteronomic point of view, and is often called the “Deuteronomic history.” Deuteronomy functions as the introduction to this historical work and provides the guiding principles on which Israel's historical traditions are assessed. The bulk of the book is the record of three speeches of Moses, and may be outlined as follows: first, the introductory discourse reviewing the history of Israel since the exodus from Egypt; second, an address of Moses to the people, beginning with general principles of morality and then continuing with particulars of legislation, including a repetition of the Ten Commandments, and a concluding exhortation in which Moses again appeals to the people to renew the covenant; third, a charter of narrative in which Moses nominates Joshua as his successor and delivers the book of the Law to the Levites; fourth, the Song of Moses; fifth, the blessing of Israel by Moses; and sixth, the death of Moses. The legislation is oriented toward life in the Promised Land, with the eventual foundation of a single lawful sanctuary.


See A. D. H. Mayes, Deuteronomy (1979); M. Noth, The Deuteronomistic History (1981); P. D. Miller, Deuteronomy (1990). See also bibliography under Old Testament.

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References in periodicals archive ?
A., <<The Deuteronomic Background of the Farewell Discourse in Tob 14, 3-11>>, CBO 41 [1979] 380-389) y, de ahi, su identificacion con Moises: cfr.
In today's Gospel, Jesus will agree that the challenge set forth by the Deuteronomic author was indeed the believer's first obligation: loving God with one's whole self, heart, soul, mind and strength.
What really happened, Jenkins argues, is that the Deuteronomic writers, concerned about dangerous political and religious conditions, were "telling a story and at every possible stage heightening the degree of contrast and separation between Israel and those other nations," not for the sake of historical accuracy but to send a spiritual message to their own people.
Here is the point: the poetic technique "seems unnervingly to place God in considerable sympathy with the emblems of the chaotic." (62) The poetry shatters the quaintly clean theodicy of earlier times, as conveyed by Genesis 1-3 and by the older Deuteronomic tradition of divine triumph over these powers via the Law--a sort of old Hebrew version of the modern prosperity gospel: get right with God, and God will get right with you--no room for chaos in God's world.
open [TEXT NOT REPRODUCIBLE IN ASCII]; (21) the deuteronomic
Despite God's Deuteronomic disgust, at night, as I stuffed my genitalia back into my body, it wasn't hard to convince myself that God was close, very close, to granting my prayers to become a girl--or were they wishes?
The fact that there was a shrine of YHWH on Moabite soil--though ultimately Mesha destroyed it--is interesting in the context of Deuteronomy 12, which introduces the concept of a single central sanctuary of YHWH in the "place where YHWH shall choose." It is possible that one reason why the Deuteronomic writer chose to centralize the worship of YHWH in one place, whereas worship of YHWH had been taking place all over the land of Israel (from Beth-el to Shiloh) was the destruction of a shrine of YHWH in Moab, something the Deuteronomic writer wished to avoid in the future.
(1) The Code of Hammurabi is best compared to the Covenant Code, the Holiness Code and the Deuteronomic Code of Exodus 21-23, Lev 17-26 and Deuteronomy 12-26 respectively.
(22.) Michael Bristol, "The First Folio as a Deuteronomic Program," in Shakespeare's America/America's Shakespeare, 92-99.
He shares with Philaras the comfort he derives from the same Deuteronomic text that the Son uses to resist Satan in the Gospel temptation narratives, a text Milton reproduces in Paradise Regain'd (Cf.
Verses 7-11, on the other hand, are based on the equally characteristic Deuteronomic awareness that Israel would not fully obey God in the socioeconomic realm, and therefore those verses build their exhortation on the realistic assumption that there will be those who need special care and attention in society because of hardship and need.
(13) 22:23; On the Deuteronomic forerunner of a public reading of the Torah every seventh year at Sukkot (hakhel), see Jeffrey H.